Therigatha15.1
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Therigatha >> Therigatha15.1 Adapted from Archaic Translation By Mrs. Rhys Davids 1909 Compared with the Pali Tipitaka at www.tipitaka.org ---- 15.1 Isidasi, Daughter Of A Millionare(Setthi) Of Ujjeni, Ex-Wife Of A Millionare(Setthi) Of Saketa (Patna) She too, having made her resolve under former Buddhas, and persisting in her former disposition in this and that rebirth, in that she heaped up good karma(deeds) of age-enduring efficacy, in the seventh rebirth before her last phase of life, susceptible to lustful-attraction, had adulterous conduct. For this she was in hell for many centuries, and from that time on for three rebirths was an animal. From that time on she was brought forth by a slave-woman as an eunuch, and from that time on she was born as the daughter of a poor common man, and was, when of age, married to the son of a caravan-leader named Giridasa. Now the other wife that he had was virtuous and of noble qualities, and the new wife envied her, and quarrelled with the husband because of her. After her death she was, in this Buddha-era, reborn at Ujjeni as the daughter of a virtuous, honoured and wealthy merchant, and was named Isidasi. When she was of age, her parents gave her in marriage to a merchant's son, a good match with herself. For a month she dwelt with him as a devoted wife; then, as the fruit of her previous actions, her husband became estranged from her, and turned her out of his house. All this is told in the Pali text. Because she had not proved desirable for one husband after another, she grew agitated and, gaining her father's consent, took ordination (as nun) under the Theri Jinadatta. And progresing in insight (Vipassana1), she not long after attained Arahantship(enlightenment equal to Buddha), together with thorough grasp of the Dhamma(path of eternal truth) in form and meaning. Dwelling in the bliss of fruition and Nibbana, she one day, after seeking her meal in the city of Patna and eating, sat down on a sandbank of great Ganges, and being asked by her companion, the Theri Bodhi, about her previous experience, she related it by way of verses. And to show the connection of her former and latter replies, these three stanzas were inserted by the Recensionists: In the fair city of Patna, earth's fairest city, Named for its beauty after the Trumpet-flower, Dwelt two saintly Bhikkunis(nuns), born of the Sakiyas, (402) Isidasi the one, Bodhi the other. Moral Precept(Sheel)-observers, lovers of Jhana-rapture(Bliss of meditative trance), Learned ladies and cleansed from the taint of all worldliness. (403) These having made their round of alms, and broken their fasting, Washed their bowls, and sitting in happy seclusion, Spoke thus one to the other, asking and answering: (404) 'You have a lovely appearance, Isidasi, Fresh and unwithered yet your woman's prime, What flaw in the life earlier have you seen, That you did choose to surrender for your lot?' (405) Then in that quiet spot Isidasi, Skilled in the exposition of the Dhamma(path of eternal truth), Took up her tale and thus did make reply: 'Hear, Bodhi, how it was that I renounced(to become nun). (406) In Ujjeni, Avanti's foremost town, My father dwells, a virtuous citizen, His only daughter I, his well-beloved, The fondly cherished treasure of his life. (407) Now from Saketa came a citizen Of the first rank and rich exceedingly To ask my hand in marriage for his son. And father gave me him, as daughter-in-law. (408) My salutation morning and evening I brought To both the parents of my husband, low Bowing my head and kneeling at their feet, According to the training given to me. (409) My husband's sisters and his brothers too, And all his relatives, scarce were they entered when I rose in timid zeal and gave them place. (410) And as to food, or boiled or dried, and drink, That which was to be stored I set aside, And served it out and gave to whom it was due. (411) Rising before times, I went about the house, Then with my hands and feet well cleansed I went To bring respectful greeting to my lord(husband), (412) And taking comb and mirror, ointments, soap, I dressed and groomed him as a handmaid might. (413) I boiled the rice, I washed the pots and pans; And as a mother on her only child, So did I serve to my good man. (414) For me, who with toil infinite thus worked, And rendered service with a humble mind, Rose early, ever diligent and good, For me, he felt nothing except much dislike. (415) No, to his mother and his father he Thus spoke:–'You give me leave and I will go, Because I will not live with Isidasi Beneath one roof, nor ever dwell with her.' (416) 'O son, speak not this way about your wife, For wise is Isidasi and discreet, An early riser and a housewife diligent. Say, does she find no favour in your eyes?' (417) 'In nothing does she work me harm, and yet With Isidasi will I never live. I cannot make her suffer. Let be, let be! You give me leave and I will go away.' (418) And when they heard, mother and father-in-law Asked of me: 'What then have you done to offend? Speak to us freely, child, and speak the truth as it is.' (419) 'Nothing have I done that could offend, nor harm, Nor annoyed with evil words. What can I do, That my husband should so much dislike me?' (420) To guard and keep their son, they took me back, Unwilling, to father's house, distressed, Distraught: 'Alas! we're broken, pretty Luck!' (421) Then father gave me for the second time as bride, Content with half my husband's sire had paid. (422) From that house too, when I had dwelt a month, I was sent back, though I had worked and served, Blameless and virtuous, as any slave. (423) And yet a third, a friar begging alms– One who had self controlled, and could control Favour in fellow-men–my father met And spoke to him thus: 'Be you my son-in-law! Come, throw away that ragged robe and pot!' (424) He came, and so we dwelt one half moon more Together. Then to father thus he spoke: 'O give me back my frock, my bowl and cup. Let me away to seek once more my scraps.' (425) Then to him father, mother, all the tribe Of relatives asking: 'What is it then Here dwelling likes you not? Say quick, what is it That we can do to make you better pleased?' (426) Then he: 'If for myself I can suffice, Enough for me. One thing I know:–beneath One roof with Isidasi I'll not live!' (427) Dismissed he went. I too, alone I thought. And then I asked my parents' leave to die, Or, that they allow me to leave the world. (428) Now Lady Jinadatta on her beat Came by my father's house for daily alms, Mindful of every moral precept, she, Learned and expert in the Vinaya(moral rules). (429) And seeing her we rose, and I prepared A seat for her, and as she sat I knelt, Then gave her food, both boiled and dried, (430) And water–dishes we had set aside– And satisfied her hunger. Then I said: 'Lady, I wish to leave the world(renounce).' 'Why here,' (431) My father said, 'dear child, is scope for you To walk according to the Dhamma(path of eternal truth). With food And drink can gratify the holy monks And the twice-born(brahmans). But of my father I, (432) Weeping and holding out clasped hands, begged eagerly: 'No, but the evil karma(deed) I have done, So that I would atone and it be wear away.' (433) Then father said: 'You go & win Enlightenment And highest Dhamma(eternal truth), and gain Nibbana. That He, the Best of Beings(Buddha), has realized.' (434) Then to my mother and my father dear, And all my relatives clan I said farewell. And only after seven days had I gone forth I had touched and won the Threefold knowledge2. (435) Then did I come to know my former births, Even seven of that, and how even now I reap The harvest, the result, that then I sowed. That will I now declare to you , and you Will listen single-minded to my (past live's) tale. (436) In Erakaccha's town before l lived, A wealthy craftsman in all works of gold. Incensed by youth's hot blood, a wanton, I enjoyed (lustfully) with neighbours' wives. (437) Therefrom deceasing, long I cooked in hell, Till, fully ripened, I emerged, and then Found rebirth in the body of an ape. (438) Scarce seven days I lived before the great ape the monkeys' chief, castrated me. Such was the fruit of my lasciviousness. (439) Therefrom deceasing in the woods of Sindh, Reborn the offspring of a one-eyed goat (440) And lame; lived twelve years castrated, gnawn by worms, Unfit, I carried children on my back. Such was the fruit of my lasciviousness. (441) Therefrom deceasing, I again found birth, The offspring of a cattle-dealer's cow, A calf of lac-red hue; in the twelfth month (442) Castrated, yoked, I drew the plough and cart, Lacking in vision and worried, driven and unfit. Such was the fruit of my lasciviousness. (443) Therefrom deceasing, even in the street I came to birth, child of a household slave, Neither of woman nor of man my sex(eunuch). Such was the fruit of my lasciviousness. (444) At thirty years of age I died, and was reborn A girl, the daughter of a cart puller, poor And of ill-fortune, and oppressed with debts taken from moneylenders. (445) To pay the sum of interest, that ever grew and swelled, In place of money, The merchant of a caravan dragged me off wailing , little I was , taking me away from my home. (446) Now in my sixteenth year, when I Blossomed as girl, that same merchant's son, Giridasa the name of him, loved me (447) And made me wife. Another wife he had, A virtuous lady of repute, Attracted to her mate. And thus I brought Discord and enmity within that house. (448) Fruit of my karma was it thus that they, In this last life, have slighted me, even though I waited on them as their humble slave. Well! of all that now have I made an end! (449) ---- 1 Vipassana : This refers to the foremost insight meditation called 'Vipassana' taught by Buddha in which attention is focussed on inner phenomenon (breath,body,emotions , sensations & mind) with detachment (samata/equanimity) leading to self-awakening & enlightenment. 2 Three attainments due to enlightenment (i) recall of past rebirths, (ii) the all seeing Heavenly Eye(or divine eyesight) which can see anywhere in the universe, and (iii) the destruction of all the Asavas(sensual desires) within i.e. purity. ---- More from www.budsas.org In Pataliputta, which later became the capital of Emperor Asoka, there lived two nuns named Bodhi and Isidasi who were good friends. They had both destroyed all defilements and attained enlightenment. One day the friends discussed their past histories and their initiation to the Noble Order. Bhikkuni Bodhi, who was elderly, had undergone great suffering. She told her story to Isidasi and then asked the young and beautiful nun how someone as beautiful and likable as she had experienced the suffering of existence. Isidasi then told her life story. She had been born in the city of Ujjeni as the much-loved only daughter of a rich merchant. When she came of age, a wealthy merchant who was a friend of her father asked for her hand in marriage for his son. Isidasi’s parents were overjoyed at the proposal as they knew the family well. Isidasi, who was a model daughter, displayed these qualities and behaviour to her husband and in-laws. She soon she won over the hearts of her parents-in-law. Isidasi also grew to love her husband. Disregarding the help offered by her servants she took care of all his meals and needs herself. However, despite her love and model behaviour, her husband soon tired of her. While admitting to his parents that Isidasi was blameless her husband insisted that he could no longer live with her. However, as she had done no wrong, he offered to leave the city and start a new life elsewhere. Isidasi’s parents-in-law were devastated. They loved their daughter-in-law and did not want to lose her. Thinking that there was a problem that their son was hesitant to tell them, they questioned Isidasi. She answered truthfully that she had done nothing wrong. Her parents-in-law were perplexed and disappointed. They had grown to love Isidasi as a daughter. They did not, however, want their son to move away to another city. They decided to send Isidasi back to her parents, certain that with her beauty and kindness she would easily find another suitable partner. This rejection was devastating to Isidasi. Being sent back to one’s parents was a disgrace and a shame in Indian society at the time of the Buddha. Isidasi’s parents were perplexed by what had happened. Accepting the inevitable they began looking for a suitable husband. Before long they found a wealthy young man who was so overcome by Isidasi’s beauty and deportment that he offered to provide half of the usual marriage dowry that was given by the bride’s father. Despite the fact that Isidasi lavished her attention on her new husband and treated him with utmost respect, the same pattern followed. Within a month he retuned her to her father and annulled the marriage, though he could give no cause for his extreme dislike of his model wife. Isidasi was devastated. This second rejection pierced her heart like a poisoned arrow. She moped around the house, dejected. When a mendicant came to their house begging for alms, Isidasi’s desperate father offered her to the ascetic. The ascetic seemed to be unsatisfied with his solitary life. The prospect of a beautiful wife and a life of luxury in a splendid mansion appealed to him. Giving his begging bowl and robes to her father he accepted Isidasi as his wife. But after two weeks he brought her back and asked for his robe and bowl. "He preferred", he said, "to be the poorest man on earth than to live with Isidasi under the same roof." Despite the fact that they pleaded to know the reason for the rejection he could give none. "All he knew, he said, was that he could not live with her." Isidasi was ready to commit suicide. The shame and sorrow of three rejections were too hard to bear. She was planning for her death when a Buddhist nun named Jinaddata came to their house for alms. Pleased by her serenity and countenance, Isidasi asked permission from her father to enter the Noble Order. Her father was hesitant as he did not want to lose her company, but seeing the suffering in his beloved daughter’s eyes, he agreed. He then urged her to attain the supreme state of Nibbana. After her ordination Isidasi concentrated her efforts on reaching the supreme bliss of Nibbana. Within seven days she attained the higher knowledge. Isidasi could recollect her past lives, see the passing away and rebirth of beings and penetrate the knowledge required for the destruction of all suffering. Looking into her past lives Isidasi understood the cause of her failed marriages. She explained the cause of her present suffering to her friend Bodhi. Eight lifetimes ago Isidasi had been born a man – a rich, handsome and dashing goldsmith. Women had been attracted to him and he had taken advantage of them even though they were other men’s wives and innocent girls. He flitted from woman to woman, breaking hearts, quite oblivious to the pain and suffering he was causing. He wanted to take his pleasure again and again. He wanted change. The fact that he had broken many hearts and marriages did not bother him at all. They were all trophies that he could brag about. He danced his last dance at death. He had to reap the effects of the suffering he had caused. At death he was reborn in hell and experienced the torment and suffering of the fiery realm for many, many years. Just as he had caused suffering with no regard to the pain of others, he suffered torment without mercy. After suffering in hellish torment for the lifespan of the plane he was reborn in the womb of a monkey. Seven days after his birth the leader of the monkeys, seeing a threat to his position from the new-born monkey, bit his genitals and castrated him. Isidasi describes this act, done to prevent future rivalry. At death he was reborn as a sheep, the offspring of a lame, one-eyed ewe. He lived in misery for twelve years, infected with intestinal worms, obliged to transport children and pull the plough and cart with hardly any rest. Hard work was what the frivolous goldsmith had avoided and hard work was what he now had to endure as a beast of burden. He had been castrated by his owner and his life was a misery of intense, hard work with loss of sight in his latter years. After being in the animal realm for two births he was reborn in the human world as a cross between a male and a female. He was the child of a slave girl born in the gutter. He led a solitary life of suffering, shunned by both males and females and was treated as a freak. In his next birth he (the former goldsmith) was reborn as a female. He had now become a woman, the object of his former desire. The woman’s father was a good-for-nothing carter who failed at every endeavour. He gave his daughter to a rich merchant to pay his debts. Despite her pleas she found herself taken into the merchant’s household as a slave girl. She was sixteen years old and an attractive girl. After some time, the son of the household fell in love with her, and took her as his second wife. Naturally, the first wife was most displeased with this arrangement. The slave girl, however, did everything in her power to strike discord between the husband and wife, as she liked her new position. This resulted in much fighting and quarrelling in the household until she finally succeeded in breaking up the marriage and separating the husband and his first wife. The fruits of her earlier unwholesome deeds as the goldsmith had been exhausted. But this new suffering she had caused had to bear fruit. The slave girl was reborn as Isidasi. In her previous birth she had caused disharmony and separated a husband and wife, causing great grief and suffering. She now had to suffer the contempt and rejection of every man she married. The text does not specify the meritorious deeds that she must have performed in her past, previous to her frivolous behaviour, but her compassion, calm acceptance and devotion to her husbands created the opportunity for the past good deeds to mature.With effort and diligence Isidasi attained Nibbana(enlightenment). We can all benefit from Isidasi’s story. Over time, especially in the western world, moral values have deteriorated. Young men and women are very casual about sexual behaviour and the media and television have glorified sex through advertisements, movies and magazines. What was once considered immoral is now considered moral. Despite the ignorance of humankind, the law of kamma operates. The Buddha laid down a very simple moral code to follow regarding sexual behaviour. As Buddhists we are not only advised to refrain from adultery and rape, but we are cautioned against inappropriate sexual behaviour of any kind. This includes relationships with those under the guardianship of parents, relatives and friends and relationships with members of religious orders who have taken the vows of celibacy. Buddhists should not indulge in casual sex but should exercise restraint and ensure that they form meaningful, long-term relationships based on love and commitment before they give in to their desires. Buddhists should also actively work at preventing child abuse and the breaking up and disruption of marriages caused by casual relationships.